John 3:30

Joh_3:30

He must increase, but I must decrease.

I. JOHNS MAGNANIMITY. His character was here put to the proof

1. For it is natural to envy the growing reputation of others, and to be jealous when it seems likely to trench upon our own. We speak, and justly, of this as littleness of mind; but it belongs to most, if not to all; and he wins a fine triumph who can be contented, provided that the cause of God be advanced. In Gods service, by its very nature, Gods glory, and not personal distinction and aggrandisement, is the thing aimed at; and there is therefore ground for expecting, if this end is reached, there will be gladness in all Christians, whoever may be the honoured agent. Alas, for the infirmity of human nature I

2. It is here that St. Johns character is displayed under its most striking aspect. We can admire him as he lives a severe life in the desert, and as he stands before Herod; but nowhere does he appear so transcendently great as here.

II. THE TRUTHS WHICH JOHN INTENDED TO CONVEY.

1. The temporary character of his own mission, and the enduring character of Christs. He well knew that he had not taught the truths that were to be revealed under the new dispensation; that his baptism had been but introductory; that the mortification of the flesh and the performance of certain duties which he had urged could not secure men from wrath; and that, consequently, unless he were to be followed by one charged with a clear message of mercy, his own would be fruitless and leave the world where he found it. And, therefore, it was far from his wish that he should not be displaced by Christ. It was his glory to feel that when the Sun of Righteousness, to which he had served as the morning star, should arise, he himself would decline and sink out of sight.

2. Personal religion: what it is, and how alone it can flourish. The Gospel is a system, constructed on purpose to abase the sinner and exalt the Saviour. The glories of Christ are discerned in the same degree as our own vileness and depravity. Johns confession is what every true Christian must say. The sufficiency of Christs sacrifice, the cleansing power of His blood, the prevalence of His intercession--these must be increasingly recognized. Though He cannot become greater in Himself, He must become greater in our esteem.

3. The words are prophetic. He echoed the prediction of Isaiah: Of the increase of His government, there shall be no end. Here we launch on an ocean without a shore. (H. Melville, B. D.)

The servant and the Son

I. THE UNCONSCIOUS GREATNESS OF THE SERVANT.

1. His lofty contentment (Joh_3:27, cf. 1Ch_29:14; Psa_129:1-2; Dan_4:35; Act_17:26) a maxim of universal application, in the realm of nature (Rom_11:36) and in the sphere of grace (1Co_4:7; 1Co_12:6; Jam_1:17); specially significant with reference to individual success, in the world (Psa_57:2), in the Church (2Co_3:5). Christs popularity, so far from exciting John to jealousy, filled him with holy peace; exhibiting the spirit afterwards exemplified by Christ (Mat_11:26; Mat_26:39) and by Paul (Act_21:14).

2. His profound humility (verse 28). This man, who was in danger of being mistaken for the Messiah, and whom Christ pronounces the greatest of men, forms the most lowly estimate of himself throughout, in chap. 1. as here.

3. His absolute unselfishness (Joh_1:29). Had he been inflamed with ambition, he could have played the role of a Messianic pretender, and snatched a crown; or have founded a rabbinical school; or at least drawn around him an independent gathering. Instead of this, the end of his aspiration and effort was to espouse the nation to its Lover, and then stand aside. John pleased not himself, but lived for his Lord.

4. His cheerful resignation (verse 30). This was just what he desired, for what he had lived; he could, therefore, view Christs popularity and his own supercession with delight.

II. THE TRANSCENDENT GLORY OF THE SON (verse 31-36).

1. His pre-existent Being. The historical appearing cannot be explained on natural principles.

2. His universal sovereignty above all--all persons, all things--in the dignity of His person, the elevation of His character, the vastness of His power, the absoluteness of His authority and sway. They are His creatures, for He made them (chap. 1:3, 10; 1Co_8:6; Eph_3:9; Col_1:16-17; Heb_1:2); His property (verse 35); His subjects (Psa_8:6; 1Co_15:24-28; Eph_1:22; Heb_2:8).

3. HIS AUTHORITATIVE TESTIMONY. John exhibits this as resting on three things, which mark him off from ordinary witness bearers:

(1) A direct vision of the truth (verse 32).

(2) A special commission to reveal the truth (verse 34).

(3) A complete impartation to Him of the truth (verse 34).

4. His supreme Divinity, implied in what has already been said and in His Sonship.

5. His twofold work.

(1) Salvation.

(2) Condemnation.

Lessons:

1. The secret of true greatness: humility before Christ.

2. The insignificance of human glory compared with that of Christ.

3. The dignity of ministerial service: that of acting as Christs friend.

4. The pathway to renown: to efface ones self for the sake of

Christ. (T. Whitelaw, D. D.)

The increase of Christ

I. WHY DO WE, IN THE FACE OF UNBELIEF AND ADVERSE CRITICISM, ENDORSE THE ASSERTION THAT CHRIST MUST INCREASE?

1. Because this is the design of God the Father. He has commissioned His Son to destroy the works of the devil, and to fill the world with His glory Isa_9:7; Psa_2:7-8; Php_2:10). Failure in this is impossible. For what Divine design has failed?

(1) When our first parents sinned, He promised a Deliverer. Let the manger, the cross, and the open tomb say whether He failed.

(2) Did He fail when He threatened the Flood?

(3) Did He fail to give Canaan to Abrahams seed, although Egypt and five centuries lay between the promise and the fulfilment?

2. Because the forces employed are adequate.

(1) Love. To what is not human love, imperfect as it is not equal? But this force is the love of God, making, redeeming, and preparing heaven for man.

(2) The Holy Spirit, who has power to convert every sinner upon earth.

3. The Holy Scriptures. Ask Mohammedanism why it fears the Bible? Because the Koran, when it comes in contact with it, loses its power. Ask Romanism. Because the power of priestcraft dies in its presence, and the chains of superstition are sundered. Is the Bible a power? Ask the fires in which its enemies have endeavored to burn it. While the writings of Porphyry, Julian, Hume, Voltaire, are lost or forgotten, where is the Bible? Wherever there is light. These, with their adjuncts, are adequate to the consummation of the text.

II. WHAT DOES THIS INCREASE MEAN?

1. Individual felicity. Examine the experience of all who have fully embraced Christ. With this increase the circle of those enjoying happiness will extend.

2. Social elevation. The increase of Christ subdues the savage in mans breast, make marriage honourable, child-life happy, elevates woman, liberates the slave, provides refuges for the homeless, etc.

3. National advancement. Look at once famous empires, and compare them with the condition of countries in which Christ has increase.

III. HOW IS THIS INCREASE TO BE SECURED?

1. By individual effort and influence (Joh_1:40-51). One of the conditions of Christs increase in the heart is to contribute to His increase in the world.

2. By organised advance upon the strongholds of darkness. (A. B. Chambers, LL. B.)

John was one of Gods nobility. Christ was deeply impressed with his intellectual, moral, and even professional greatness. The commanding proof of this is his state of heart and his conduct relative to the Messiah. The popularity of Jesus perplexed and annoyed Johns disciples, but it made him profoundly glad. As a friend of the Bridegroom, the Bridegrooms voice was to him the sweetest music.

I. I MUST DECREASE. John was not thinking of himself

1. As subject to the law of decay and death. We are all subject to that, good and bad; and in the article of temporal death there was no difference between John and Jesus.

2. As an immortal being. His path shone more and more unto the perfect day. We can put no limit to the growth of holy intelligencies.

3. As being held in lesser esteem in the future. He is thought as highly of now as he was then; and the Master passed upon him the highest eulogium, and this Christians accept.

4. But that his authority and influence as the forerunner, or a religious reformer, would of necessity be taken up and absorbed by the higher authority and influence of the Messiah. After Christs entrance, there was nothing for John but to point to him. Behold the Lamb of God now took the place of Repent. Christs rise was unavoidably Johns fall; and to no one was it clearer or more welcome than John. It would have been a serious thing for John as a sinner and as a forerunner had this not been the case. But his influence was only relatively lost as a river flowing into the sea.

II. HE MUST INCREASE. About this there is a glorious indefiniteness. John did not go into details as to the amount and manner. All he says is that it was a moral necessity.

1. When we take into account the marvellous progress already made, we can see that Christ shall see the travail of his soul, etc. The leaven must go working on. The issue of the great contest between Christ and Satan is not uncertain. He must reign, etc.

2. Some Christians cannot see this as they look on hindrances, corrupt institutions, depraved customs, false systems, inert and inconsistent Christians; but Christ must increase.

3. Not that God will ever compel men. All that the Gospel wants is a fair chance; and this it will eventually secure for itself.

4. The advance of Christianity is undoubted, although it has receded in certain places.

5. The real progress is much greater than the seeming progress. The atmosphere of certain countries has become impregnated with Christian elements, and their inhabitants cannot help breathing it.

6. Humanity needs Christ, and Christ is adapted to humanity. So much so, that the two must coalesce. A strong confirmation of the Baptists saying. (G. Cross.)

The increase of Christ

I. AN IRREFRAGABLE TRUTH.

1. That Christ must still increase would appear probable even though we had no express assurances of it.

(1) God has abolished a partial dispensation and established one suitable to all mankind.

(2) Christ has made by His atonement a satisfaction for the sins of all.

(3) Therefore we naturally believe and hope and desire that the tidings of salvation will be carried to all for whom He was given.

2. But we have stronger grounds--the plain and unequivocal promises of God--and are therefore firmly persuaded. Listen to David (Psa_22:27; Psa_72:8; Psa_27:11; Psa_86:9). To Isaiah (2:2, 40:5, 11:9). To Daniel (7:13, 14, 27). To Malachi (1:11). To John (Rev_14:6; Rev_11:15).

3. Can these promises fail? If so; owing to what? Want of wisdom? Want of power? Want of faithfulness? (Num_23:19).

4. Resting, then, on the promises of a God omniscient, almighty, faithful, the Church may bid defiance to all her enemies (Isa_8:9-10).

II. AS A SOURCE OF CONSOLATION.

1. Can a man inflamed with love to God fail to be grieved as he views the idolatry of the heathen and the sins of nominal Christendom? His mind can find no rest but in the assurance of the increase of Christ.

2. This truth is no less effectual to heal those wounds which proceed from love to the Saviour as it contemplates His present wide-spread rejection.

3. The lover of mankind is comforted by the thought that the increase of Christ will exterminate the rampant miseries over which he groans.

III. A DIRECTORY OF DUTY.

1. We should pray earnestly.

2. Labour diligently.

3. Give liberally. (E. D. Griffin, D. D.)

The increase of Christ

I. THE ULTIMATE CONVERSION OF THE WORLD TO CHRIST IS A MATTER OF INDUBITABLE CERTAINTY.

1. Many things render this probable.

(1) The introduction of a system adapted to the wants of the whole race.

(2). The known kindness of Jehovah.

(3) The amazing apparatus of the Gospel.

2. The prophecies render it certain.

II. THIS GREAT MORAL REVOLUTION WILL BE ACCOMPLISHED BY ORDINARY MEANS OF HUMAN INSTRUMENTALITY UNDER THE BLESSING OF THE DIVINE SPIRIT.

1. Not by miracles.

2. Not by a Millennial dispensation.

3. But by the preaching of the gospel.

III. AMONG THE MEANS MISSIONARY SOCIETIES HOLD A HIGH AND DISTINGUISHED PLACE--not excluding individual efforts. (J. A. James.)

Spiritual increase

I. This is true of CHRIST HIMSELF--take His miracles, e.g.

beginning with water turned into wine and culminating at the Resurrection.

II. This is true of His CHURCH. At first a few persons meeting in an upper room, now in millions and still there is room. Increase will be promoted by

1. Preaching.

2. A good example.

3. Prayer.

III. This is true of CHRISTIANS. We must grow in grace. (H. J. W. Buxton, M. A.)

Great workers must be content to die and be replaced by others

It is a humbling lesson to human vanity and tends to cheek the growth of self-importance to consider how well the world will go on when we are laid in the dust and no longer partake in the direction of its affairs. Leaves fall in autumn! trees are felled in the spring! but the next vernal season renews the foliage. Another age replaces the veteran oak removed by the axe or the tempest, and the forest still presents its broad expanse and deep shade to the eye of the traveller. So it is with the Church of God. Its members and its ministers die; but others are baptised for the dead and fill up their vacant seats in the spiritual house. (J. A. James.)

John here figures himself by the moon, whose light wanes and decreases when the month is drawing to a close, and when the morning light of the sun begins to break forth; and he figures Jesus Christ by the sun, which is to eclipse and destroy his brightness. John the Baptist, the witness of Jesus Christ, is justly figured by the moon, which is called the faithful witness in heaven; being the witness to the suns existence, and of his future coming, whereas it is not yet seen, because it shines by a borrowed light, and except for the suns existence and original light, it would not itself shine, and would be as nothing. So when, and as soon as the day begins to spring, the light of the moon fades and is invisible, and all eyes which were turned to it, and delighted in it, are now at once turned to the sun itself, as all men now came to Christ to be baptized, who before delighted and were satisfied to be baptized with Johns baptism. (S. R. Bosanquet.)

Opinions of self

Opinion of ourselves is like the casting of a shadow, which is always longest when the sun is at the greatest distance; but by the degrees that the sun approaches the shadow still shortens, and under the direct meridian light it becomes none at all; it is so with our opinion of ourselves: whilst the good influences of God are the greatest distance from us, it is then always that we conceive best of ourselves; but still, as God approaches, the conceit lessens; till such time as we receive the fuller measures of His graces; and then we become absolutely voided, pure nothing in our own conceit, and God appears to be (as really He is) All in all. (Dean Young.)

Self abnegation

Mr. Durham, a father of the Scottish Church was walking one Sabbath to his place of worship with a much admired young minister who was to officiate in one adjoining. Multitudes were thronging into the one, and only a few into the other. Brother, said he to his young friend, you will have a crowded church to-day. Truly, said the other, they are greatly to blame who leave you and come to me. Not so, dear brother, replied Mr. Durham; for a minister can receive no such honour and success in his ministry except it be given him from heaven. I rejoice that Christ is preached, and that His kingdom and interests are gaining ground, though my estimation in peoples hearts should decrease; for I am content to be anything, so that Christ may be all in all. (W. Baxendale.)

The certain increase of the glory and kingdom of Jesus

I. IT IS PROPOSED TO CONSIDER THE NATURE OF THAT INCREASE, WHICH THE BAPTIST CONFIDENTLY EXPECTED SHOULD ATTEND HIS BLESSED LORD. l, It was announced, that He must increase; and, lo! in the midst of poverty and reproach, of apparent weakness, and of cruel sufferings, Jesus exhibited an increasing display of Godlike fortitude and resolution; of spotless purity and rectitude; of infinite zeal for His Fathers honour; and of the riches of grace and compassion for wretched ruined man.

2. On these transactions all the future increase of His kingdom absolutely depended. But now the purchase of redemption has been completed, what shall prevent the Saviour from receiving His full reward (Joh_12:23-24)?

3. Well, then, might John the Baptist affirm, He must increase, when he foresaw that His shameful death would be followed by so glorious a resurrection.

4. And how much more did the transactions of Pentecost justify this blessed prediction.

II. LET ME PROCEED TO LAY BEFORE YOU SOME CONSIDERATIONS WHICH MAY CONFIRM OUR FAITH IN THE ASSURED EXPECTATION THAT HE MUST INCREASE.

1. Because He is the Son of God, in the highest and most absolute sense, and therefore heir of all things.

2. We are persuaded, therefore, that He must increase, because He hath all power to overcome every enemy that opposeth His blessed reign.

3. He must increase, for the decrees of heaven ascertain the great event.

4. A great part of Scripture consists of promises of the increase of the Messiahs kingdom, and it is evident that the season of their chief accomplishment is yet future (see Isa_40:1-31; Isa_60:1-22.).

5. We conclude that Jesus must increase, since this world and all others were made by Him, and for Him. (J. Ryland, D. D.)

Christs increase, and our decrease

I. HE MUST INCREASE. In one sense the words do not apply. The Saviour is God, very God of very God, and there can be no increase to that which is already infinite. He is also perfect man, without spot or imperfection, but it was in His office of Mediator, and in the glories of His mediatorial kingdom, that the Saviour was capable of increase. The greatness and glory of His work was to be manifested; the love which promoted, and the wisdom which carried out, the wondrous plan of salvation, were to be revealed, and fresh conquests to be achieved. Through faith in a crucified, yet risen and ascended Saviour, His people also shall prevail, yea, and be made more than conquerors through Him that loved them; and then as one nation after another has been brought into professed subjection to Christ, and as soul after soul has been rescued from Satan and brought into the glorious liberty of the children of God, we see the fulfilment of the words, He must increase.

II. I MUST DECREASE. We have already noticed, that in a high and important sense, the increase of Christ is the increase of His people--they are concerned in the triumphs of His grace, and are to share His glory. But there is also a sense in which the believer in Christ, who is rejoicing in his Lord, and in the full salvation he has secured, can join in these words of the Baptist, I must decrease. Yes, there is the carnal self, that which is of the earth, earthy--the old man, the old nature--which still retains so much of power, even in the regene rate, that which the believer desires daily to crucify, the flesh with its affections and lusts. All this is to decrease, and finally--although not entirely until he has put off the body of this death--to disappear. Surely we greatly need to decrease in self-esteem, in pride,in carnality, in all that tends to hinder us in our Christian life, and bring dishonour on our Christian profession. We are to decrease in having self as the all-engrossing object. New hopes and desires are to have fuller power over us; the great motive of the love of Christ is to have its place, constraining, compelling, drawing. Opportunities of usefulness, and of actively working for God, may also be diminished, and in failing strength and energies the Christian reads the words, I must decrease. The work of Christ, indeed, will not suffer. (J. H. Holford, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Joh 3:30-31. He must increase — And appear continually more and more glorious, like the growing moon; but I must decrease — Must gradually wane and decline, till I disappear: for the end of my ministry is now, in a great measure, answered, and therefore I quickly expect to be dismissed from it. He that cometh from above is above all — As if he had said, It is fit he should increase, while I decrease; for he is a person of infinitely greater dignity than I am, possesses far more knowledge of the divine will, and the discoveries which he makes thereof as far transcend mine as heaven exceeds earth. Thus John speaks of Christ’s increase and his own decrease, not only as what was necessary and unavoidable, and that which could not be prevented, and therefore must be borne; but as highly just and agreeable to him: and he is entirely satisfied with it, nay, and rejoices in it. Thus they who are now like John, burning and shining lights, must, (if not suddenly eclipsed,) like him, gradually decrease, while others are increasing about them; as they in their turns grew up amid the decays of the former generation. Let us know how to set as well as how to rise; and let it comfort our declining days, to trace, in those who are likely to succeed us in our work, the openings of yet greater usefulness. But let us especially rejoice to observe the glory of Christ increasing, and eclipsing the lustre of all other glory, as the increasing light of the morning causes the glory of the morning star to decline, and at last entirely to disappear. And, if our diminution and abasement may but in the least contribute to the advancement of his name and honour, let us cheerfully submit to it, and be content to be any thing, yea, to be nothing, so that Christ may be all.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Joh 3:30. Αὐξάνειν· ἐλαττοῦσθαι, increase: be diminished) so that all are to come hereafter, not to me, but to Him: Jos 4:14, “The Lord magnified Joshua in the sight of all Israel; and they feared him, as they feared Moses.” גִדַּל, ηὔξησς Κύριος τὸν Ἰησοῦν ἐνάντιον παντὸς γένους Ἰσραήλ. Not even death was about to hinder the increase of Christ; for which reason the Evangelists speak concerning His death far otherwise than they speak concerning the death of John.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh 3:30 . ἐκεῖνον δεῖ αὐξάνειν , ἐμὲ δὲ ἐλαττοῦσθαι . Paley translates, “it is for Him to go on growing and for me to be ever getting less,” and adds, “the language seems to be solar”. In the Church Calendar, no doubt, John the Baptist’s day is Midsummer Day, while our Lord’s “natalitia” is midwinter, but scarcely founded on solar considerations of the day’s increase after Christmas and decrease after 24th June. Rather John is the morning star “fidelis Lucifer” whose light is eclipsed in that of the rising sun ( cf. Bernard’s “Lucet ergo Johannes, tanto verius quanto minus appetit lucere,” and Euthyrnius, ἐλαττοῦσθαι ὡς ἡλίου ἀνατείλαντος ἑωσφόρον ). If the style of the following verses is any clue to their authorship we must ascribe them to the evangelist. Besides, some of the expressions are out of place in the Baptist’s lips: e.g. , τὴν μαρτυρίαν αὐτοῦ οὐδεὶς λαμβάνει could scarcely have been said at the very time when crowds were flocking to Him. The precise point in the Baptist’s language to which the evangelist attaches this commentary or expansion [“theils erklärende, theils erweiternde Reflexion,” Lücke] is his affirmation of the Messiah’s superiority to himself. To this John adds (Joh 3:31 ): He is superior not only to the Baptist but to all, ἐπάνω πάντων ἐστίν , the reason being that He comes from above, ἄνωθεν ; which is the equivalent of ἐκ τοῦ οὐρανοῦ in the latter part of the verse. These expressions are contrasted with ἐκ τῆς γῆς , the ordinary earthly origin of men, and they refer Christ’s origin to a higher and unique source: unique because the result of this origin is that He is supreme over all , ἐπάνω πάντων . His origin is superior to that of all, therefore His supremacy is universal ( cf. Joh 3:13 ). The results of origin, whether earthly or heavenly, are traced out in a twofold direction: in the kind of life lived and in the words spoken. On the one hand ὁ ἐκ τῆς γῆς … ἐστι . The first ἐκ expresses origin: the second moral connection, as in Joh 18:37 , Joh 15:19 : he whose origin is earthly is an earthly person, his life rises no higher than its source, his interests and associations are of earth. Another result is given in the words ἐκ τῆς γῆς λαλεῖ , from the earth his ideas and his utterance of them spring. A man’s talk and teaching cannot rise above their source. So far as experimental knowledge goes he is circumscribed by his origin. In contrast to persons of earthly origin stands ὁ ἐκ τοῦ οὐρανοῦ ἐρχόμενος ; ἐρχ . is added that not only his origin but his transition to his present condition may be indicated. His origin in like manner determines both his moral relationships and his teaching. The one is given in ἐπάνω πάντων ἐστί . He lives in a higher region than all others and is not limited by earthly conditions.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Ver. 30. “He must increase, but I must decrease.” Here is the expression which forms the connecting link between the two parts of the discourse, announcing the second and summing up the first. The friend of the bridegroom had, at the beginning of the relation, the principal part; it was he alone who appeared. But, in proportion as the relation develops itself, his part diminishes he must disappear and leave the bridegroom to become the sole person. This is the position of John the Baptist; he accepts it, and desires no other. No one could have invented this admirable saying, a permanent motto of every true servant of Christ.

At this point, Bengel, Tholuck, Olshausen and others, make the discourse of the Baptist end, and the reflections of the evangelist begin. They rest principally on the Johannean character of the style in what follows, and on the reproduction of certain thoughts of the conversation with Nicodemus (see, especially, Joh 3:31-32). To pronounce a decision, we must study the discourse even to the end. But, in itself, it would be scarcely natural that the words of Joh 3:30, he must increase, should not be developed in what follows, as the other words, and I must decrease, have been in what precedes.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

Verse 30. He must increase] His present success is but the beginning of a most glorious and universal spread of righteousness, peace, truth, and good will among men.

I must decrease.] My baptism and teaching, as pointing out the coming Messiah, must cease; because the Messiah is now come, and has entered publicly on the work of his glorious ministry.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

30. He must increase. John the Baptist proceeds farther; for, having formerly been raised by the Lord to the highest dignity, he shows that this was only for a time, but now that the Sun of Righteousness, (Malachi 4:2) has arisen, he must give way; and, therefore, he not only scatters and drives away the empty fumes of honor which had been rashly and ignorantly heaped upon him by men, but also is exceedingly careful that the true and lawful honor which the Lord had bestowed on him may not obscure the glory of Christ. Accordingly, he tells us that the reason why he had been hitherto accounted a great Prophet was, that for a time only he was placed in so lofty a station, until Christ came, to whom he must surrender his office. In the meantime, he declares that he will most willingly endure to be reduced to nothing, provided that Christ occupy and fill the whole world with his rays; and this zeal of John all pastors of the Church ought to imitate by stooping with the head and shoulders to elevate Christ.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(30) He must increase, but I must decrease.—The office of the paranymph ceases to exist when the marriage is accomplished. It must be so. So too in the interpretation. His own work was well-nigh done, but he is filled with the joy of having done his work, not with disappointment that it pales before the brightness of the work which is to follow. This is the text of the Forerunner’s life. Well will it be for those followers of Christ whose lives shall be sermons on it!

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

30. must] It is so ordained in the counsels of God. Comp. Joh_3:7; Joh_3:14, Joh_9:4, Joh_10:16, Joh_20:9. This joy of the friend of the Bridegroom, in full view of the inevitable wane of his own influence and dignity, is in marked contrast to the jealousy and vexation of his disciples.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

He that cometh from above,.... Meaning Christ; not that he brought his human nature with him from heaven, or that that is of a celestial nature; but he came from heaven in his divine person, not by change of place, he being God immense and infinite, but by assumption of human nature; which he took upon him, in order to do in it his Father's will, and the work of our salvation.

Is above all; above John, before whom he was preferred, for he was before him; above the prophets of the Old Testament, and even above Moses, the chief of them; yea, above all the angels in heaven, being God over all, blessed for ever: wherefore all glory is to be given him; no honour is to be envied him, or detracted from him.

He that is of the earth; as John was, and all mankind are, being descended from Adam, who was, made of the dust of the earth; and who dwell in houses of clay, and in earthly tabernacles, which are at last resolved into their original dust:

is earthly; of an earthly nature, frame, temper, and disposition; see Joh 3:6. Men naturally mind earthly things; and it is owing to the Spirit and grace of God, if they mind and savour spiritual things, or have their affections set on things above, or their conversation in heaven; and even such, at times, find that their souls cleave unto the dust, and are hankering after the things of the earth:

and speaketh of the earth; of earthly things, as in Joh 3:12; and indeed of heavenly things, in an earthly manner, in a low way, and by similes and comparisons taken from the things of the earth; not being able to speak of celestial things, as in their own nature, and in that sublime way the subject requires: but

he that cometh from heaven is above all; men and angels, in the dignity of his person; and all prophets and teachers, in the excellency of his doctrine, and manner of delivering it: and therefore it is not to be wondered at, that he should be followed as he is; but rather it should seem marvellous, that he has no more followers than he has; in the Apocrypha:

"For like as the ground is given unto the wood, and the sea to his floods: even so they that dwell upon the earth may understand nothing but that which is upon the earth: and he that dwelleth above the heavens may only understand the things that are above the height of the heavens.'' (2 Esdras 4:21)

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

30 He must increase, but I must decrease.

Ver. 30. He must increase, but, &c.] And this was John’s great joy. That man hath true light that can be content to be outshined by others; and nothing will more try a man’s grace than questions of emulation. Ezekiel can commend Daniel his contemporary, matching him with Noah and Job for his power in prayer, Eze 14:14. And Peter highly praiseth Paul’s epistles, though he had been publicly reproved by him at Antioch, 2Pe 3:15; Gal 2:11. Yes., Plato called Aristotle αναγνωστην and νουν, the intelligent reader. And Aristotle is said to have set up an altar in honour of Plato, with this inscription, -

" Nulla ferent talem secla futura virum."

But Luther sbowed himself so much discontented at the reformation wrought at Wittenberg in his absence, by Carolostadius, because it was done without him, that he doubted not to approve those things, that till then he had disapproved, and to disapprove what before he had approved of. So hard it is for a man willingly and gladly to see his equals lifted over his head in worth and opinion. Self-love makes men unreasonable, and ever teacheth them to turn the glass to see themselves bigger, others lesser, than they are.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

He must increase - his authority and influence among the people must grow. his doctrine shall continue to spread until it extends through all the earth.

I must decrease - “The purpose of my ministry is to point men to him. When that is done my work is done. I came not to form a party of my own, nor to set up a religion of my own; and my teaching must cease when he is fully established, as the light of the morning star fades away and is lost in the beams of the rising sun. This evinced John’s humility and willingness to be esteemed as nothing if he could honor Christ. It shows us, also, that it is sufficient honor for man if he may be permitted to point sinners to the Lord Jesus Christ. No work is so honorable and joyful as the ministry of the gospel; none are so highly honored as those who are permitted to stand near the Son of God, lead perishing men to his cross. Compare Dan 12:3.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

He (Christ) must increase, not in virtue and perfection, with which he is replenished, but in the opinion of the world, when they begin to know him, and believe in him: and in like manner, I must be diminished, when they know how much he is above me. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

He must increase, in honour, and dignity, and reputation in the world; he is the rising sun, (to give you notice of which I was but as the morning star), he must shine every day more and more.

But I must decrease; God hath indeed used me as a prophet, yea, more than a prophet, not to foretell Christ alone, but to point him to you. I have had my time, and finished my course, and God hath given me a reputation proportioned to the work he gave me to do, and to the time in which I was to work; but I must every day decay, and grow less and less, as Christ increaseth and groweth more and more.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

30. He… increase… decrease—In view of his own subordinate and transient office, John appropriates the thought of 2Sa_3:1 : “David waxed stronger and stronger, and the house of Saul waxed weaker and weaker.”

At this point the Baptist’s comparison of Jesus with himself ceases. His remaining words leave himself and describe Jesus alone. The words are so much in the Evangelist’s own style of expression, that we may readily concede that the Baptist’s thoughts are freely reported in the Evangelist’s own language. See remarks on page 228.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

He must by a Divine necessity of things, (cf. vers. 7, 14 Joh_9:4 Joh_10:16 Joh_20:9 Rev_1:1) he mustincrease; augment in power and following and great joy. He must win eventually all hearts. His enemies must become the footstool of his feet. His is the beginning of an eternal blessedness. I must decrease; not become annihilated, though through the very completion of the purpose of my calling of God, my scope must, by the nature of the case, become narrower and smaller. Some have felt the improbability of the great prophet, the ascetic reformer, acquiescing so patiently in the diminution of his influence or the virtual cessation of the primary importance of his career. Yet this is in complete harmony with John"s repeated and continuous recognition of the preparatory and transitory nature of his own work. He cannot lay down his commission, but he knows that, like prophetism, priesthood, Nazarite asceticism, and the like, it will be merged in the grander life of which he was the herald. The ministers of the New Testament all take up the same note of Divine praise and of self-depletion as they prepare the way of the Lord to human hearts. They hide themselves behind the greater glory of their Lord. However considerable their powers, they are serviceable only as they contribute to the glory, and succeed in unveiling the thee, of their Lord. There is a Johannine message still required to disturb the fleshly equanimity and to break up the narcotized sleep of the unbeliever. The stern spirit of rebuke and warning is still indispensable; yet the voice of him that cries, "Repent!" knows that his voice may fade away into faint echoes and stillness, so soon as the promises of redemption and salvation are uttered by the Divine Lord. When the absolution of grace gives the kiss of peace to the broken-hearted, the morning star fades into the dawning of the day.

John and Jesus.

We have here

I A MAN PUTTING SELF IN ITS PROPER. PLACE. John is a man ready to say, "I must decrease." If he had not been a man ready to say it, he would never have got the chance of saying it. Ability to speak in this spirit does not spring up all at once. Much in John"s position was very tempting to self. It is easily seen how painful it might have been to hear friends coming to say that the crowds once wont to flock round John were now flocking round Jesus. But John had self well in check and discipline. And we must have the same attainment, or self-humiliation in some shape will assuredly come. The truly humble man never can be humiliated. John must ever have borne himself humbly, not forgetting his own sins while so earnest in denouncing the sins of others. We must be willing to accept any kind el decrease that is for the world"s good and Christ"s glory. Put self in the proper place; that is, always keep it out of the first place.

II A MAN PUTTING CHRIST IN HIS PROPER PLACE. The increase of Christ and the decrease of John were all of a piece. John"s work was soon done. His message was soon given, and then he could only begin over again. With all his greatness he was only one among the company of witnesses. He did his own work in his own generation, and then passed away. He had his time of increase disciples increasing, influence increasing, name more widely known; and then Jesus comes on the scene, and there is no room for Jesus and John together. But in his own decrease John can rejoice, for it is a consequence of the increase of Jesus. The day never came when Jesus had to look upon some successor to himself and say, "He must increase, and I must decrease." That is the only satisfactory decrease in any of us which comes by the increase of Christ. He can never have too much authority, never be too much spoken about. As life goes on, the feeling should deepen that we cannot do without him.

III A MAN PUTTING HIS FELLOW MEN IN THEIR PROPER PLACE. One can see a certain chivalry and nobleness in these disciples of John, a certain intention not to desert their master. But John intimates that going to Jesus in the right spirit is advance and not apostasy. It is going from a lower school to a higher. John can only begin; Jesus must finish. Swearing by human teachers and authorities is a miserable business. It is the Spirit of the Lord Jesus himself who is to lead us into truth. There is no true getting of understanding unless we understand from Jesus what he wishes, what he claims, what he proposes.

IV A MAN WHOM JESUS WILL PUT IN HIS TRUE PLACE AT LAST. It is only relatively that John decreases. Ceasing to serve in a way that draws great public attention, he yet goes on with real service just as much. Jesus will glorify in his own way those who glorify him, and it will be the best way. Not a servant of Christ, however obscure his sphere, however self-forgetting his life, slips to the grave without his Master"s notice. There is a sense in which we are able to say, and bound to say, "He must increase, and I must increase too. Y.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

He must increase, but I must decrease - So they who are now, like John, burning and shining lights, must (if not suddenly eclipsed) like him gradually decrease, while others are increasing about them; as they in their turns grew up, amidst the decays of the former generation. Let us know how to set, as well as how to rise; and let it comfort our declining days to trace, in those who are likely to succeed us in our work, the openings of yet greater usefulness.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The value of Christ’s testimony:

v. 30. He must increase, but I must decrease.

v. 31. He that cometh from above is above all; he that is of the earth is earthly, and speaketh of the earth; He that cometh from heaven is above all.

v. 32. And what He hath seen and heard, that He testifieth; and no man receiveth His testimony.

v. 33. He that hath received His testimony hath set to his seal that God is true.

v. 34. For He whom God hath sent speaketh the words of God; for God giveth not the Spirit by measure unto Him.

v. 35. The Father loveth the Son, and hath given all things into His hand.

v. 36. He that believeth on the Son hath everlasting life; and he that believeth not the Son shall not see life, but the wrath of God abideth on him.

The conclusion which John draws from the facts as stated by him is simple: Jesus must grow; that is a necessity connected with His work. And in the same proportion John must become less and smaller. John, the friend of the Bridegroom, points to Jesus, and urges all sinners to cling to Him alone. This is the motto of all true servants of the Lord. They see the fulfillment of all their hopes and expectations in the fact that the people in the congregations do not cling to the pastor’s person, but accept the Word that is preached to them and put their trust in that alone.

So far as the content of the statement is concerned, it makes no difference whether the last words of the Chapter are spoken by John the Baptist or written by John the Evangelist. Jesus, who is characterized by the fact that He came down from above, from heaven, stands not only over John the Baptist, but is superior to all. He is above everything, omnipotent; everything is put into His power, under His feet. John and all earth-born preachers, in spite of their high calling, are still only of the earth, can only speak in the humility of earthly ability. What John preached and testified, though a testimony of Christ and heavenly truth, yet was something which he had not gotten out of himself, but by revelation of God. But Christ’s origin must be referred to a higher, to a unique source. Though found in the likeness of a mere man, yet He is come down from above; He has a supernatural, a divine origin, as a result of which His supremacy is universal. And what Jesus speaks He does not declare as the mouthpiece of someone else, but as heavenly truth out of His own essence. His testimony is concerning things which He has seen and heard from eternity, which He knows to be true as the counsel of God for the salvation of men. But in spite of this fact the testimony of Christ shares the fate of Gospel-preaching in general. So universal is the disregard of His testimony that till now practically no one wants to accept it; a relative statement. But the fact that anyone receives the message of Jesus is to such a one a seal, and causes him to confirm with absolute certainty that God is Truth. The inherent power of God in the Word has a strength of conviction above and beyond any mere human persuasion. He that receives the testimony of Jesus thereby believes in God. And for this he has good reasons, for that Christ whom God has sent speaks the very words of God; the fact of His speaking in itself contains the assurance that God’s words are being spoken. For God has not given the Spirit to Jesus only in a measure, but He has poured out upon Him the fullness of His Spirit, Psa 45:7. The Spirit of God, which lives in Christ, speaks out of Him, and therefore there is no measure, no limit to the heavenly wisdom which issues forth from His mouth. And the love of the Father for the Son has prompted Him to give Him not only the Spirit, but to commit all things into His hand. There is a measureless communication of all the fullness of divine power and authority from the Father to the Son. We have here a glimpse into the secret of the Trinity. The Father from eternity gives to the Son His Spirit, and the Son receives all things from His Father in His human nature, also the Spirit. And therefore the Spirit is that of the Son as well as that of the Father; He proceeds from both the Father and the Son. And thus, by the working of the Triune God, faith is given, by which, in turn, eternal life is a definite possession and in no wise doubtful. It is faith in the Son that assures eternal life. By faith in the Son every believer appropriates to himself all the gifts and possessions of the Son. But he that refuses to believe the Son, that will not accept the Gospel-message for his salvation, will not see the life which is earned and prepared also for him, will not become a partaker of that life in any form. He will remain in spiritual death, and the wrath of God, which is upon all the children of unbelief, will continue upon him. To be under the wrath of God without ceasing, that is the death which will plunge all unbelievers into eternal damnation on the Day of Judgment. That is the curse which unbelief brings upon itself.

Summary.Jesus preaches the doctrine of regeneration by the water and the Spirit to Nicodemus, teaches His disciples, and has them baptize, and thus gives John the opportunity for a last great testimony concerning His mission.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

30. δεῖ. See on Joh 3:14. This joy of the Bridegroom’s friend, in full view of the certain wane of his own influence and dignity, is in marked contrast to the jealousy of his disciples. With this triumphant self-effacement he ceases to speak of himself, and the second half of his discourse begins: 1. the Christ and the Baptist (27–30); 2. the Christ and the world (31–36).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

30.] ἐλαττοῦσθαι,—ὡς ἡλίου ἀνατείλαντος ἑωσφόρον. Euthym. See note on Mat 11:2 ff.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

30. ἐκεῖνον δεῖ αὐξάνειν κτλ. Again (see on 3:14) we have δεῖ, “it has to be.” The herald’s task is over when He who has been proclaimed is come. It was divinely ordered that John the Baptist’s ministry should recede into the background, while that of Jesus drew “all men” (v. 26) more and more. “He must increase, while I must decrease,” is the final message of the Baptist. So Jesus had said, “The least in the kingdom of heaven is greater than he” (Mat 11:11).

1 See Introd., p. xxx.

N Purpureus Petropolitanus (ε 19). Dispersed through the libraries of Leningrad, Patmos, Rome, Vienna, and British Museum. vi. Some pages are missing. Edited by H. S. Cronin in Cambridge Texts and Studies (1899).

אԠSinaiticus (δ 2). Leningrad. iv.

A Alexandrinus (δ 4). British Museum. v. Cc. 6:50-8:52 are missing.

B Vaticanus (δ 1). Rome. Cent. iv.

L Regius (ε 56). Paris. viii. Cc. 15:2-20 21:15-25 are missing.

T Muralt (ε 31). Leningrad. vi. Contains cc. 1:25-42 2:Son 1:9-14 4:34-50.

W Freer (ε 014). Washington. iv-vi. Discovered in Egypt in 1906. The Gospels are in the order Mt., Jn., Lk., Mk. Collation in The Washington MS. of the Four Gospels, by H. A. Sanders (1912).

Θ̠Koridethi (ε 050). Tiflis. vii-ix. Discovered at Koridethi, in Russian territory, and edited by Beermann & Gregory (Leipzig, 1913). The text is akin to that of fam. 13, fam. 1, and the cursives 28, 565, 700 See Lake and Blake in Harvard Theol. Review (July 1923) and Streeter, The Four Gospels. Cf. also J.T.S. Oct. 1915, April and July 1925.

2 see, for a fuller discussion, Introd., p. cxi.

1 Cf. also the use of οἴδαμεν in 20:2.

Δ̠Sangallensis (ε 76). St. Gall. ix-x. Græco-Latin.

1 This view is taken by Bacon, Fourth Gospel, pp. 382, 520.

2 See Abbott, Diat. 2573.

1 Cf. also Dalman, Words of Jesus, Eng. Tr., 108.

2 Cf. Tertullian, de bapt. 12: “nisi natus ex aqua quis erit, non habet uitam.”

1 Many examples of this are given by Ezra Abbot, Fourth Gospel, p. 33.

Γ̠(ε 70) Oxford and Leningrad. ix-x. Contains Son 1:1-13 8:3-15:24 19:6 to end.

2 See Kirsopp Lake, Influence of Textual Criticism on Exegesis of N.T. (1904), p. 18, and Wendt’s St. John’s Gospel, p. 120.

1 Cf. Introd., p. clxv.

1 So, too, the early Armenian version; see J.T.S., 1924, p. 237.

2 The words following ὑπάγει in Ignatius are καὶ τὰ κρυπτὰ ἐλέγχει, and Schmiedel (E.B. 1830) argues that Ignatius is dependent, not on Jn., but on a Philonic interpretation of Gen 16:8. Philo (de Prof. 37) comments on the story of Hagar thus: “Conviction (ό ἔλεγχος) Speaking to the soul, says to her πόθεν ἔρχῃ καὶ ποῦ πορεύῃ; “But this is not so verbally like the Ignatius passage as Joh 3:8 is, and there is no similarity whatever in thought between Ignatius and Philo here.

3 Charles (Revelation, p. cxl.) observes that this distinction is not observed in the Apocalypse. Cf. Blass, Gram., p. 103, and Abbott, Diat. 1614. The usage of ἀκούειν in Act 9:7, Act 22:9 seems to be the reverse, viz., with φωνήν it means “to hear the articulate words,” but with φωνῆς, to hear a sound only.

Diat. E. A. Abbott’s Diatessarica, including his Johannine Vocabulary and Johannine Grammar, Parts I.-X. (1900-1915).

1 Quoted by Schurer from Jer. Taanith, ii. 1.

2 See my article, “Assumption and Ascension,” ERE ii. 151.

3 A curious passage in Irenæus (Hær. iv. xii. 4) speaks of the Word of God being in the habit of ascending and descending for the welfare of men (“ab initio assuetus Verbum Dei ascendere et descendere”) with allusion to Exo 3:7, Exo 3:8.

1 See Hort, Select Readings, in loc.

2 Cf. Introd, p. cxxii.

1 Diat. 2998 (23)e.

2 J.T.S., July 1919, P. 337.

1 See a discussion of the predestinarian teaching of Jn. in West. cott, Epistles of St. John, p. 91.

1 See Dalman, Words of Jesus, Eng. Tr., p. 157, for illustrations from the later Jewish literature.

C Ephræmi (δ 3). Paris. v. Palimpsest. Contains considerable fragments of Jn.

1 Cf. Introd, p. cxvi.

1 Cf. Introd., p. lxxvi.

2 Ibid. p. clvi.

1 The uncial fragment Tw has the unique reading ὅτι οὐ μὴ πεπίστευκεν, which indicates that the scribe felt the difficulty.

1 Aramaic Origin, etc., p, l00.

D Bezæ (δ 5). Cambridge. v-vi. Græco-Latin. Cc. 18:14-20:13 are missing in the Greek text, and the gap has been filled by a ninth-century scribe (Dsupp).

1 Vajikra, R. 15., quoted by Wetstein.

2 See Abbott, Diat. 2324, 2714. Dr. L. C. Purser compares Soph, Phil. 563 ἐκ βίας, violently, and El. 279 ἐκ δόλου, treacherously.

1 Sir C. W. Wilson in Smith’s D.B.2, s.v. “Aenon.”

2 See E.B., s.v. “John the Baptist.”

1 So Abbott, E.B., 1796.

2 Abbott (Diat. x.iii. 332) thinks that the dispute must have had reference to the association of fasting with baptism.

1 Bentley suggested that μετὰ Ἰουδαίον was a corruption of μετὰ τῶν Ἰησοῦ, a violent and unnecessary emendation, although Loisy seems to view it with favour.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.